18.55
भक्त्या मामभिजानाति
यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा
विशते तदनन्तरम् ॥
bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ
tato māṃ tattvato jñātvā viśate tad anantaram
Kṛṣṇa (कृष्ण) is still speaking, to Arjuna (अर्जुन).
The verse
By devotion he knows me in truth, how much I am and who I am; then, having known me in truth, he enters, immediately after.
नेपालीमा
भक्तिद्वारा उसले मलाई सत्यमा चिन्छ, म कति हुँ र म को हुँ। त्यसपछि मलाई सत्यमा चिनेर ऊ लगत्तै प्रवेश गर्छ।
Where it sits
Devotion knows Kṛṣṇa (कृष्ण) and ends by entering him, and the next verse keeps every action in the hands of that same man.
Split: भक्त्या + माम् + अभिजानाति + यावान् + यः + च + अस्मि + तत्त्वतः + ततः + माम् + तत्त्वतः + ज्ञात्वा + विशते + तत् + अनन्तरम्
bhaktyā + mām + abhijānāti + yāvān + yaḥ + ca + asmi + tattvataḥ + tataḥ + mām + tattvataḥ + jñātvā + viśate + tat + anantaram
Sanskrit, in depth
The words
| देवनागरी | Word | Grammar | Sense |
|---|---|---|---|
| भक्त्या | bhaktyā | instrumental | by devotion. |
| माम् | mām | accusative | me. |
| अभिजानाति | abhijānāti | present, 3rd singular | he knows, he recognizes. From abhi-jñā (अभि-ज्ञा). |
| यावान् | yāvān | nominative of yāvant (यावन्त्) | how much, of what extent. |
| यः | yaḥ | nominative | who. |
| च | ca | indeclinable | and. |
| अस्मि | asmi | present, 1st singular | I am. |
| तत्त्वतः | tattvataḥ | indeclinable, ablative adverb | in truth, as it really is. tattva (तत्त्व) is "that-ness," the fact of a thing. |
| ततः | tataḥ | indeclinable | from that, then. |
| माम् | mām | accusative | me. |
| तत्त्वतः | tattvataḥ | indeclinable | in truth. |
| ज्ञात्वा | jñātvā | gerund | having known. |
| विशते | viśate | present, 3rd singular, middle | he enters. From viś (विश्). |
| तत् | tat | accusative neuter | that. |
| अनन्तरम् | anantaram | accusative adverb | immediately after. antara (अन्तर) is an interval. anantara (अनन्तर) is "with no interval." |
The phrases
bhaktyā mām abhijānāti (भक्त्या मामभिजानाति) is how the devotion of 18.54 works. By it, he knows me.
yāvān yaś cāsmi tattvataḥ (यावान्यश्चास्मि तत्त्वतः) is what he knows. How much I am, and who I am, in truth. Both yāvān (यावान्) and yaḥ (यः) are predicates of asmi (अस्मि).
tato māṃ tattvato jñātvā viśate tad anantaram (ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम्) is the step after the knowing. Then, having known me in truth, he enters, right after that. The object of viśate (विशते) is the same mām (माम्).
Sanskrit in this line
यावान् + यः + च + अस्मि yāvān + yaḥ + ca + asmi is recited yāvān yaś cāsmi (यावान्यश्चास्मि). n (न्) before y (य्) stays in the join yāvānyaḥ (यावान्यः). यः + च yaḥ + ca becomes yaś ca (यश्च), because aḥ (अः) before the voiceless c (च्) becomes aś (अश्). च + अस्मि ca + asmi becomes cāsmi (चास्मि), because अ + अ a + a becomes ā (आ). Three joins, and under them the words are still yāvān (यावान्), yaḥ (यः), ca (च), asmi (अस्मि).
Say it back
Cover the English. Say by what he knows, and what he does once he has known. If he knows a doctrine and stays outside, stay here.